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COTTON MATHER AND THE JEWS. 
By Lee M. Friedman, A. B., LL. B. 



Reprinted from 

Publications of the 

American Jewish Historical Society, 

No. 26, 1918. 






Gift 
Author 



COTTON MATHER AND THE JEWS. 
By Lee M. Feiedman, A. B., LL. B. 

Attention has already been called tp Cotton Mather's attempt 
to convert to Christianity a Jew named Frasier by some " pre- 
tended vision," ^ 

The ambition to be the means of converting a Jew to 
Christianity was so near an obsession on the part of Cotton 
Mather that it is easily possible to understand how he over- 
stepped the bounds of propriety when one realizes the Puritan 
viewpoint. Even though they did not go to the full lengths of 
the Fifth Monarchy Men, the Millenarians or the Judaisers, to 
the Puritan settlers of America in the seventeenth and eight- 
eenth centuries the millenium was something very near and 
real which every day brought measurably nearer. To them 
it was possible for any living man not only to have a chance 
to partake in that great event but personally to hasten its 
coming. They accepted the words of prophecy literally that 
as soon as the Jews had been dispersed throughout every 
land of the earth, there was to be a calling of the Jewish 
nation and their conversion to Christianity, and then the 
millenium. It was a subject of active debate whether the 
conversion of the Jews was to be in the mass or whether indi- 
vidual Jews were to be converted until all had disappeared as 
Jews. Whichever view was adopted, to be the means of con- 
verting a Jew was not merely a matter of personal glory but 
another step accelerating the establishment of the Kingdom 
of God on earth. 

For years Mather had prayed and dreamed of a chance to 
convert a Jew. His Diary is filled with expressions of this 

* See Publications of the American Jewish Historical Society, 
No, 11, p. 79; iUd., No. 20, p. 55; iUd., No. 23, p. 80. 

16 201 



202 American Jewkh Historical Society. 

desire on his part so strongly stated that it is almost incom- 
prehensible to-day. Thus, his prayer of July 18, 169G con- 
cretely voiced his desire : 

This day, from the dust, where I lay prostrate, before the Lord, 
I lifted up my cries: For the conversion of the Jewish Nation, and 
for my own having the happiness, at some time or other, to baptize 
a Jew, that should by my ministry, bee brought home unto the 
Lord.'' 

Cotton Mather, born at the height of New England Puritan- 
ism, personally embodied the spirit of the Puritan towards 
the Jew. It is said that at the age of twelve, he " entered upon 
his Hebrew Grammar" and 

after his entrance into college he made as quick dispatch as 
before, mastering Hebrew perfectly.' 

He claimed an exact knowledge of Hebrew * and an acquain- 
tanceship with the " Talmuds." ^ 

^ " Diary of Cotton Mather," in " Collections," Massachusetts 
Historical Society, 7th series, vol. vii, p. 64, hereinafter cited as 
Diary. 

' " Life of the Very Reverend and Learned Cotton Mather, D. D., 
F. R. S.," by Samuel Mather, M. A., Boston, 1729, p. 4; see Publi- 
cations, supra, No. 20, p. 65. 

^ " Besides what think you of that Law in the Scripture, Thou 
Shalt not sufEer a "Witch to Live: Exod. 22.18 which Law you find 
afterwards more than once executed in Israel? If you would not 
bee soon tried with Greek and Hebrevt^, I would here actually per- 
form what I now only profer; That is This: To prove out of the 
oldest Jewish Rabbins that the Hebrew Word here used in the 
Original, and out of the oldest Poets, Orators, Historians, that the 
Greek Word here used by the Septuagint, signifies one who does 
preternaturall mischiefs by the Aid of Divels." Mather-Calef 
Paper on Witchcraft, in " Proceedings," Massachusetts Historical 
Society, vol. xlvii, p. 255. 

* " I should surprize you very much if I should proceed hereupon 
to Demonstrate unto you out of the Talmuds what horrible 
sorceries were epidemically known and used among the Jews, in 
those Dayes." Ibid., p. 261. 



Cotton Mather and the Jews — Friedman. 203 

Later it was said that his eldest daughter Katharine was 
trained by him to " read Hebrew fluently." " He was firmly 
convinced that the millenium was very near and was to be 
much hastened by the immediate conversion of the Jews after 
their complete dispersion throughout every country of the 
world. Evidently, at some later period Mather was not quite 
so certain as to this order of events, for, under date of March 6, 
1728/9, Samuel Sewall wrote to Rev. Samuel Mather : 

I have one unhappiness befallen me viz' Dr. Cotton Mather's 
vehemently insisting on the Conflagration, so that he seems to 
think there is no general calling or convertion of the Jews, or 
that it is already past and gone.'' 

He hoped for a very active and personal share in the con- 
version of the Jews, and each and every individual Jew who 
came within his reach was an object of special interest and mis- 
sionary activity for him. His missionary zeal first bore fruit 
in 1699 when he published " The Faith of the Fathers," ' of 
the conception of which he gave the following account : 

April 9, 1699. This week, I attempted a further service to the 
name of the my Lord Jesus Christ. I considered, that when the 
Evangelical Elias, was to prepare the Jewish Nation, and the com- 
ing of the Messiah, he was to do it, by bringing down the Heart of 
the Fathers before the children. And I considered, that would 
not only confirm us Christians in our Faith exceedingly to see 
every article of it, asserted in the express words of the Old Testa- 
ment, but that it would mightily convince and confound the Jewish 

° Life, supra, pp. 13-14. 

"^ " Collections," supra, 6th series, vol. ii, " Sewall's Letter 
Book," p. 263. 

* " The Faith of the Fathers/or/The Articles of the/True Relig- 
ion/All of them Exhibited/In the Express Words of the Old Testa- 
ment/Partly/To confirm those who do profess that Reli/gion of 
God, and his Messiah/But Chiefly/to Engage the Jewish Nation 
unto the Religion of their Patriarchs/And, Bring down the hearts 
of the Fathers unto/the children, and the Disobedient unto the 
Wisdom of the Just; and so, to make ready/a People prepared for 
the Lord." 



204 American Jewish Historical Society. 

Nation. Ye, who Knowes, what use the Lord may make of such an 
Essay? Wherefore, with much contrivance, I drew up a Catechism 
of the whole Christian Religion, and contrived the Questions to fltt 
the answers, whereof I brought every one out of the Old Testa- 
ment. I prefased the Catechism, with an address unto the Jewish 
Nation, telling them in some lively terms, that if they would but 
return to the faith of the Old Testament, and believe with their 
own Ancient and blessed Patriarchs, this was all that wee desired 
of them or for them. I gave this book to the Printer, and it was 
immediately published. Its Title is, The Faith of the Fathers." 

The little volume was dedicated to the " Jewish Nation " 
and with a most tactless exhortation implored them to see the 
error of their ways : 

To the Jewish Nation : 

One thing that satisfies us Christians, in the Truth of Chris- 
tianity, is your obstinate aversion to that Holy Religion, our 
Blessed Jesus, the Author of our Faith, foretold your continuance 
under the circumstances now come upon you until the Ties of the 
Gentiles in the four monarchies, just now expiring, are expired. 
.... Here is now put into your Hands an irresistible and inefrag- 
able demonstration that tho' you say, you are Jews you are not 

so Be amazed, O ye Rebellious and rejected People of our 

Great Lord Messiah Return O backsliding Israel! 

The idea expounded was that if the Jews would only return 
to the faith of the Old Testament, they would see the errors of 
their ways and be converted to Christianity, which is in fact 
only the true, complete Jewish religion developed through 
Jesus. The work consisted wholly of passages of the Old 
Testament so arranged as to prove Jesus the Messiah of the 
Jews." 

Undoubtedly " The Faith of the Fathers " was inspired by 
Mather's acquaintance with some Boston Jew, possibly Frasier 

' Diary, part i, p. 298. 

" The Christian religion " is in reality but the Faith of the 
Fathers and the religion of the Old Testament from whence the 
Modern Jews are fallen." See preface to the appendix, " A Rela- 
tion of the Conversion of a Jew named Shalom Ben Shalomoh," 
note 14, infra. 



Cotton Mather and the Jews — Friedman. 205 

or Prazon. At all events, as soon as the book had appeared in 
print he hopefully dispatched a copy of the new volume to his 
Jewish friend. 

April 28, 1699. And whereas, I have now for divers years, 
employ'd much prayer for, and some discourse with, an infidel Jew 
in this Town; thro' a Desire to glorify my Lord Jesus Christ in the 
Conversion of that Infidel, if Hee please to accept mee in that 
Service. I this day renew'd my Request unto Heaven for it. And 
writing a short letter to the Jew, wherein I enclosed my. Faith of 
the Fathers, and. La Fedel Christiano, I sent it unto him." 

Prayerfully he waited the results. 

JUay 21, 1699. I had advice from Heaven — Yea, more than this; 
That I shall shortly see some Harvest of my Prayers and Pains, 
and the Jewish Nation also.^^ 

Although he was doomed to local failure he was later able 
to rejoice over the report of the successful influence of his book 
in Carolina. 

September 2, 1699. This Day, I understand by letters from Caro- 
lina, a thing that exceedingly refreshes me, a Jew there embracing 
the Christian faith, and my little book. The Faith of the Fathers, 
therein a special instrument of good unto him.^' 

We are, however, without further information as to this 
Carolina incident, who the Jew was, or whether it was mere 
gossip manufactured for export for the New England trade. 

The following year, 1700, Cotton Mather published his 
second tract intended to influence the conversion of the Jews. 

October 28, 1700. American Tears upon the Ruines of the Greek 
Churches. Moreover, a very charming relation of Conversion made 
by a Jew, one Shalom Ben Shalomoh, at his joining lately to a 
Congregational Church in London falling into our Hands, I fore- 
saw many advantages to glorify the Lord Jesus Christ by Reprint- 
ing it. Wherefore, composing a preface to make the Transition 
agreeable, I procured this to be added as an appendix to the book 
of the Greek Churches." 

'^ Diary, supra, p. 300. ^^ Ibid., p. 315. 

" J6id., p. 302. " Ibid., p. 370. 



206 American Jewish Historical Society. 

The appendix was, in fact, only a reprint with omissions of a 
London edition of the previous year of the " conversion 
sermon " of an apostate Jew." Perhaps the inspiration of this 
appendix came from Sewall who sent to London and imported 
copies of the pamphlet." 

For some reason or other it is almost ten years before the 
next reference to the Jews occurs in Mather's Diary. This 
omission in his Diary does not mean that Mather had lost 
interest in the Jews during this period. The American Anti- 
quarian Society, of Worcester, Mass., has a MS., finished 
December 25, 1703," which dealt in part with the conversion 
of the Jewish nation and in which he indorsed the views of his 
father. Increase Mather, as expressed in the latter's " Mystery 
of Israel's Salvation." " A second undated MS., Triparadisus, 
also in tlie possession of that society, is not unlikely to be of 
this period. In Chapter XI of Triparadisus dealing with the 
national conversion of the Jews, Mather concluded that the 
millenium is not to come until the Jewish nation has been 
" brought in." As the nations bore evidences of being destroyed 
the Jewish people were to come into the " Happy State " as the 
Gentiles had done. Both these MSS. show that Mather had a 
considerable acquaintance with the literature of the subject. 

Under date of February 13, 1710-11 he prayed: 

February 12, 1710-11. Song of Jubilation. And that the Lord 
may be glorified in the Conversion of that poor Jew, and where I 

" " A Relation/of/The Conversion of/a Jew/named Shalom Ben 
Shalomoh/as himself uttered it, unto a Church/of the Lord Jesus 
Christ assembled/in Rose-Mary Lane London/September 29, 1699/ 
etc. etc. An appendix to American Tears upon the Ruines of the 
Greek Churches/' Boston, 1701. 

" See Publications, supra, No. 20, p. 52. 

" Problema Theologicum. 

" " The Mystery of Israel's Salvation Explained and Applyed, or 
a Discourse concerning the General Conversion of the Israelltish 
Nation," Boston, 1669. 



Cotton Mather and the Jews — Friedman. 207 

was concerned now 16 or 17 years ago; and towards whom the Dis- 
pensations of Heaven have been singular and wonderful." 

Again, a little later he prayed once more : 

April 11-12, 1711. Vigil— prayer. I cried unto the Lord, that I 
might yett see one (opportunities) and a very Rich one, in the 
conversion of that poor Jew, for whose conversion and salvation 
we have been for 6 or 7 years more than waiting on him.^" 

Two years later he still seemed to be praying for this same 
Jew: 

July fi-5, 1113. Vigil — prayer. For the conversion of the poor 
Jew, who is this Day returned once more unto New England, and 
who has now for 19 years together been the Subject of our Cares 
and Hopes, and Prayers." 

August 29, 1713. Prayer. For the conversion of the Jew fol 
whom I have been so long and so much concerned! " 

In 1716, Mather was strongly moved by reading a report of 
the conversion of Jewish children in Berlin. 

October 15, 1716, A. D. A late and strange Impression of Grace, 
on the Jewish Children, in the City of Berlin: May I not improve 
it, and an Excitation of Piety in my flock, and sway the young 
people of it.^' 

In a letter to John Winthrop Mather wrote on August 15, 
1716, that in a letter received from "a famous German 
Divine " two days ago he was told of 

a strange and miraculous motion from God upon the minds of the 
Jewish children in the City of Berlin. The little Jews, from eight 
to twelve years of age, fled to the Protestant ministers, ttiat they 
might be initiated into Christianity. They embraced it with such 
rapture that when they saw the name of Jesus, in a book, they 
kissed it a hundred times, and shed floods of tears upon it. No 
methods used by their parents to reduce them are effectual; but 
they say to their parents, " Y\le shall not return to you; it is time 



" Diary, part 2, p. 41. 
=" lUd., p. 62. 
"Z&id., p. 219. 
^' Ibid., p. 233. 
" Ibid., p. 378. 



208 American Jewish Historical Society. 

for you to come over to us! " This German divine saw happy 
auspices in this rare occurrence." 

The following year lie evidently wrote an account of the 
incident, and requested the Master of the Grammar-School to 
call this to the attention of his scholars/" 

Shortly after this he resolved to publish his MS. : 

I do accordingly give these things unto the Bookseller, under the 
Title, Faith Encouraged, a brief relation of a Strange Impression 
of Heaven, upon the Minds of some Jewish Children at the City of 
Berlin, (in the upper Saxony), and an Improvement made of so 
marvellous an occurrence.™ 

The book itself made its appearance in the early part of the 
following year.'" This tract is one of the rarest of the Mather 
items." 

" " Collections," supra, Mass. Hist. Soc. Coll., 4th series, 
"Mather Papers," vol. viii, p. 420; see Publications, supra, No. 11, 
p. 80. 

" " November 29, 1717. G. D. I would send my account of the 
Jewish children at Berlin unto the Master of our grammar schole, 
with my desire that it be readd publically unto the children in the 
schole, and that he made suitable Remarks thereupon unto them." 

*• Diary, part 2, p. 494, December 12, 1717. 

IT " ]y[y Faith Encouraged, being published in which the strange 
conversion of the Jewish children at Berlin is accompanied with 
an address unto the Jewish nation. I propose to send it unto as 
many of the Jews, in several Places and Countreys as I can." Ibid., 
p. 503, January 31, 1717-8. 

" Encourage some Schole-Masters, to have the story of the Jewish 
Children at Berlin, read in their schools, with application." Ibid., 
p. 524, March 14, 1717-8. 

"""' Faith Encouraged./ A/Brief RELATION/of a/Strange IM- 
PRESSION from/HEAVEN, on the Minds of some/Jewish 
CHILDREN/At the City of Berlin/ (In the Upper Saxony) /And 
some REMARKS, for the Improvement of/so Marvellous an Occur- 
rence./ /Psal. VIII. 2./0ut of the Mouth of Babes and Suck- 

lings./By Cotton Mather./BOSTON: /Printed by J. Allen, for T. 
Fleet, and Sold/at his Shop in Newbury Street, At the South/End, 
1718. 



Cotton Mather and the Jews — Friedman. 209 

The little pamphlet told of three young Jewish girls, 
Sprintz, Guttel, and Esther, daughters of Isaac Veits and 
Sophia Moses, Jews, 

the eldest of 'em was twelve; (tho' the mother gives out she is but 
nine) the youngest was eight; or as the mother pretends, but six. 

These precocious infants of Berlin cast off their parents and 
insisted, in spite of all discouragements from the Protestant 
minister and the efforts of a royal commission of three distin- 
guished clergymen appointed by the King of Prussia, in 
embracing the Protestant religion. The story could only have 
been an inspiration to a generation which seriously read the 
remarkable infant professions of faith in the Magnolia. Cotton 
Mather not only offered this relation as a warning and inspira- 
tion to his own people, but he took occasion to address the 
" Jewish nation " with a pious wish that this brave example 
might not be lost upon them. 

How is it possible to publish the Relation of the Jewish Children 
at Berlin, without an Address unto the Jewish Nation; and a 
Tender unto them of Things that should be more thought upon? 

If but one Soul of all that Beloved People, should be found, and 
reach'd, and touch'd, by the Things to be now laid before them, It 
will be well worth while the Pains of these Expostulations. It 
may be, the same Spirit, who wrought upon the Babes at Berlin, 
will fall upon some of that Beloved People, while they have these 
Words before them. We will Prophesy over these Dry Bones, and 
see what the Spirit of Life will do upon them! 

What considerations are there, which would mightily Convince 
them, that they do they know not themselves in their Infidelity; 
and which, Man and Brethren, Oh! that you would shew your- 
selves Men, and suffer them to awaken you. 

That Mather was eager to meet and converse with the occa- 
sional Jews whom he came across is manifested by such 
entries in his Diary as these : 

G. D. I hear of a Jew in this place. I would seek some con- 
versation with him.^° 

^ Diary, part 2, p. 469, August 10, 1717. 



210 American Jewish Historical Society. 

G. D. I am this week entertained, with surprising advice, con- 
cerning tlie Jew, with whom and for whom we were so much con- 
cerned three and twenty years ago.^° 

Not only this but there is evidence to suppose that he fre- 
quently preached upon the subject of converting Jews.^' 

There is every reason to suppose that he enjoyed the personal 
friendship of Judah Monis, and although Monis' conversion 
is credited almost wholly to Increase Mather, it would be 
strange if Cotton Mather had not been of some assistance to 
his father in that event. Cotton Mather's Diary, however, 
contains no mention of Monis, and records no personal tri- 
umphs with Jewish converts. So that beyond the intermit- 
tent personal contact with isolated Jews, Cotton Mather's 
relationship with the Jews and Jewish interests seems to have 
been wholly literary. 

^"lUd., p. 500, January 17, 1717/8. 

'* " His burthen certainly is almost insupportable, for he would 
fain have preach'd a Lecture sermon to stir up devout persons to 
pray for y^ conversion of y* Jews." Supposed letter from Rev. 
Cotton Mather sent anonymously to Judge Sewall, April 13, 1720: 
" Collections," supra, 4th series, vol. viii, p. 217. 



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